apastamba's yajna paribhasha 5.pdf

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The Grihya Sutras, Part 2 (SBE30), by Hermann Oldenberg, [1892], at sacred-texts.com

PASTAMBA'S YAGA-PARIBHSH-STRAS. (cont.)STRA CI.

For these two last portions he makes the indication of the deity.

Commentary.

With the earlier portions, there is a rule which of two gods shouldhave the first or the second portion. With the last couple, however,the priest may himself assign whichever portion he likes to one orthe other god. The commentary says, svayam eva idam asy itisakalpayet.

STRA CII.

When there is a number ofKarus and Purodsas, one separates

what belongs to the Karus and what belongs to the Purodsas,before the strewing.

Commentary.

Prg adhivapant, before the strewing, is explained by prgadhivapanrthakrishngindnt, before one takes the black skinwhich is used for the strewing.

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Page 1 Grihya Sutras, Part 2 (SBE30): pastamba's Yaga-Paribhsh-Stras: Stras 10...

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S TRA CIII.

One then marks the two (the materials for the Karus and thePurodsas) according to the deities (for whom they are intended).

STRA CIV.

Let the word idam be the rule.

Commentary.

This means that the offering (havis) intended for each deity shouldbe pointed out by the words idam, this, Agneh, is for Agni, &c.Thus we read with regard to the offerings intended for certain godsand goddesses: idam Dhtur, idam Anumaty, Rkyh Sinvlyh,Kuhvh.

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STRA CV.

All this applies also to Karus and Purodsas which are separated.

Commentary.

The commentary explains vyatishikta by anyonyam vyavahita,though it is difficult to see how it can have that meaning. It is saidthat in the Vaisvadeva the Karus and Purodsas are vyatishikta, butthat they also have to be divided before the adhivapana, and to be

marked for each deity. Thus we read: Idam Agneh, Savituh,Pshno, Marutm, Dyvprithivyoh, &c.

STRA CVI.

At the time when the Kaplas are put on the fire, one puts on thekaru with the first kapla verse.

Commentary.

Karu is here used for the vessel for boiling the karu, the karusthl.

The first of these verses is dhrishtir asi. Kaplas are the jars inwhich the rice is cooked.

STRA CVII.

The verse is adapted and changed to dhruvosi.

Commentary.

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Samnma means the same as ha, i.e. the modification of a verseso as to adapt it to the object for which it is used. In our case, karu,being a masculine, dhrishti, a feminine, is replaced by dhruva, amasculine.

STRA CVIII.

At the time when the meal is to be cleansed, one cleanses thegrains.

Commentary.

This takes place after the karu-pot has been put on. The tandulasare the unhusked grains, pishta is the

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ground flour. In Sanskrit a distinction is made between sasya, the

corn in the field, dhnya, corn with the husk, tandula, grainswithout husks, anna, roasted grains.

STRA CIX.

At the time of cooking (adhisrapana) one throws the grains in withthe cooking verse.

Commentary. This verse is gharmosi.

STRA CX.

Without taking the karu (out of the sthl) one puts it down.

STRA CXI.

At the Darsa-prnamsa sacrifices there are fifteen Smidhens.

Commentary.

Smidhens are particular verses recited while the fire is beingkindled. The first and last verses are repeated thrice, so as to make

fifteen in all.

STRA CII.

At the Ishti and Pasubandha sacrifices there are seventeenSmidhens, when they are so handed down.

S TRA CXIII.

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When it is said that wishful ishtis are performed in a murmur, thismeans that the names of the chief deities are pronounced in amurmur (likewise the ygy and anuvky).

STRA CXIV.

The Darsa-prnamsa sacrifice is the Prakriti or norm for all ishtis.

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Commentary.

The Stras, in describing the performance of certain sacrifices,treat some of them in full detail. These are called prakriti.Prakriyantesmin dharm iti prakaranam prakritih. They form thetype of other sacrifices, which are therefore looked upon as meremodifications, vikriti, and in describing them those points only arefully described in which they differ from their prakriti. A sacrifice

which is a vikriti, may again become the prakriti of anothersacrifice. This system is no doubt compendious, but it is not freefrom difficulty, and, in some cases, from uncertainty. It shows howmuch system there is in the Indian sacrifices, and how fully andminutely that system must have been elaborated, before it assumedthat form in which we find it in the Brhmanas and Stras. It mustnot be supposed that the sacrifices which serve as prakriti, aretherefore historically the most ancient.

STRA CXV.

It is also the norm for the Agnshomya Pasu, the animal sacrificefor Agn-Shomau.

STRA CXVI.

And this is the norm for the Savanya.

STRA CXVII.

And the Savanya is the norm for the Aikdasinas.

STRA CXVIII.And the Aikdasinas are the norm for the Pasuganas.

Commentary.

The rules for the Pasuganas are therefore to be taken over from theAikdasinas, the Savanya, the Agnshomya-pasu, and the Darsa-prnamsa, so far as they have been modified in each particularcase, and are

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p. 347

finally determined by the rules of each Pasugana, as, for instance,the ditya-pasu.

STRA CXIX.

The Vaisvadeva is the norm for the Varuna-praghsa, Skamedha,and Sra.

Commentary.

The Vaisvadeva, beginning, like the Darsa-prnamsa, with angneya ashtakapla, takes certain rules from the Darsa-prnamsa,and transfers these, together with its own, as, for instance, the ninepraygas, to the Varuna-praghsa, &c.

STRA CXX.

The Vaisvadevika Ekakapla is the norm for all Ekakaplas.

Commentary.

The Ekakapla is a purodsa cake, baked in one kapla. It is fullydescribed in the Vaisvadeva, and then becomes the norm of allEkakaplas. An ekakapla cake is not divided.

STRA CXXI.

The Vaisvadev miksh is the norm for the mikshs (apreparation of milk).

STRA CXXII.

Here the Vikra, the modification, is perceived from similarity.

Commentary.

If it has once been laid down that the Darsa-prnamsa is theprakriti or norm for all ishtis, then similarity determines the

modification in all details, such as the offerings and the gods towhom offerings are made. Thus Karu, being a vegetable offering,would rank as a vikra of purodsa, which occurs in the Darsa-prnamsa sacrifice, and is likewise vegetable. Honey and water

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would be looked upon as most like the gya in the Darsa-prnamsa. miksh, a preparation of milk, would come nearest tothe Smnyya, which is a mixture of sour and sweet milk.

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S TRA CXXIII.

Offerings for one deity are vikras of the gneya.

Commentary.

In the Darsa-prnamsa, which is the prakriti of the ishtis, thepurodsa for Agni is meant for one deity. Hence all offerings toone deity in the vikritis follow the general rules of the gneyapurodsa, as described in the Darsa-prnamsa, for instance, thekaru for Srya, the Dvdasa-kapla for Svitr.

STRA CXXIV.

Offerings for two deities are vikras of the Agnshomya.

Commentary.

They must, however, be vegetable offerings, because the purodsafor Agn-Shomau is a vegetable offering. As an instance, thegnvaishnava Ekdasakapla is quoted. Agnshomya has a shorta, but the first a in gnavaishnava is long.

STRA CXXV.

Offerings for many deities are vikras also of the Aindrgna.

Commentary.

The ka in bahudevatska is explained by the commentary asintended to include the gnvaishnava also. Any offering intendedfor more than one deity may be considered as intended for manydeities.

Next: Stras 126-150

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